bhattathiri

These are actually medicinal plants seen only in himalaya you ma contact sivanandasramam rishikesh.

One of the greatest contributions of India to the world is Holy Gita which is considered to be one of the first revelations from God. The spiritual philosophy and management lessons in this holy book were brought in to light of the world by the great Adi Sankaracharya the greatest philosopher of India and proud son of Kerala, Maharishi calls the Bhagavad-Gita the essence of Vedic Literature and a complete guide to practical life. It provides "all that is needed to raise the consciousness of man to the highest possible level." Maharishi reveals the deep, universal truths of life that speak to the needs and aspirations of everyone. His followers in Sankara Mdam continuing the mission by keeping this lantern burning always knowing the wishes of the modern generations. Arjuna got mentally depressed when he saw his relatives with whom he has to fight.( Mental health has become a major international public health concern now). To motivate him the Bhagavad-Gita is preached in the battle field Kurukshetra by Lord Krishna to Arjuna as counseling to do his duty while multitudes of men stood by waiting. Arjuna face the problem of onflict between emotions and intellect . In almost all of the cases, emotions win. Only a very few people have a conflict-free emotion and intellect. Emotions, are required, for, without them, one is a mere robot. They make life pleasant as long as they are sensible and within limits. It has got all the management tactics to achieve the mental equilibrium and to overcome any crisis situation. The Bhagavad-Gita can be experienced as a powerful catalyst for transformation.

Ayurveda is the spiritual healing science . This *Upa-vedam* ( subsidiary Vedam) was gifted by Sri Dhanvantari- Moorthy , a manifestation of Bhagavan Maha-Vishnu . At the culmination of *Amruta-mathanam* ( churning of milk-ocean) , Sri Dhanwantari arose holding the pot of *Amruth* ( life giving Nectar). Bhagavan also carried Sri Chakra, and Sankha besides *Jalooka* ( leech for blood letting) . Sri Dhanwantari taught disciple Sage Susruta, the science of Ayurvedic medicine and surgery. And this oral tradition continued from accomplished Rishis to their disciples. In Sanskrit, Ayurveda means "The Science of Life." It is renowned as the "Mother of All Healing." Alexander's invasion of BhArat and spread of Buddhism lend Ayurveda, acclaim abroad .The principles of almost all the Western medical systems including Homeopathy and Polarity Therapy have their roots in Ayurveda,. *Prarabda-karma* is the sum total of an individual's completed thoughts and actions of previous births and present life . Bad *Prarabda-karma* automatically results in corresponding bad Individual constitution, to suffer from illness . Ayurveda is Bhagavan's gift to His Bhaktas . One who has taken *SaranAgati* in Ishta-deva Sri Krishna ; and purifies self by constant Nama-Japam and recitation of Srimad Narayaneeyam ; will definitely benefit from Bhagavan's Ayurveda . Ayurveda - Principle of Inner Balance Ayurveda places great emphasis on prevention and encourages the maintenance of health through close attention to balance in one's life, right thinking, Diet, lifestyle and the use of herbs . Knowledge of Ayurveda enables one to understand how to create the balance of body, mind and consciousness according to one's own individual constitution and how to make lifestyle changes to bring about and maintain this balance. Just as everyone has a unique fingerprint, each person has a particular pattern of energy-an individual combination of physical, mental and emotional characteristics- which comprises their own constitution. This constitution is determined at conception by a number of factors and remains the same throughout one's life. Many factors, both internal and external, act upon us to disturb this balance and are reflected as a change in one's constitution from the balanced state. Examples of these emotional and physical stresses include one's emotional state, diet and food choices, seasons and weather, physical trauma, work and family relationships. Once these factors are understood, one can take appropriate actions to nullify or minimize their effects or eliminate the causes of imbalance and re-establish one's original constitution. Balance is the natural order; imbalance is disorder. Health is order; disease is disorder. Within the body there is a constant interaction between order and disorder. When one understands the nature and structure of disorder, one can re-establish order. Balancing the Three Principle Energies of the Body Ayurveda identifies three basic types of energy or functional principles that are present in everyone and everything. Since there are no single words in English that convey these concepts, we use the original Sanskrit words Vata, Pitta and Kapha. These principles can be related to the basic biology of the body. Energy is required to create movement so that fluids and nutrients get to the cells, enabling the body to function. Energy is also required to metabolize the nutrients in the cells, and is called for to lubricate and maintain the structure of the cell . Vata is the energy of movement, Pitta is the energy of digestion or metabolism and Kapha, the energy of lubrication and structure. All people have the qualities of Vata, Pitta and Kapha, but one is usually primary, one secondary and the third is usually least prominent. The cause of disease in Ayurveda is viewed as a lack of proper cellular function due to an excess or deficiency of Vata, Pitta or Kapha. Disease can also be caused by the presence of Toxins . In Ayurveda, body, mind and consciousness work together in maintaining balance. They are simply viewed as different facets of one's being. To learn how to balance the body, mind and consciousness requires an understanding of how Vata, Pitta and Kapha work together. According to Ayurvedic philosophy the entire cosmos is an interplay of the energies of the five great elements-Space, Air, Fire, Water and Earth. Vata, Pitta and Kapha are combinations and permutations of these five elements that manifest as patterns present in all creation. In the physical body, Vata is the subtle energy of movement, Pitta the energy of digestion and metabolism, and Kapha the energy that forms the body's structure. Vata is the subtle energy associated with movement - composed of Space and Air. It governs breathing, blinking, muscle and tissue movement, pulsation of the heart, and all movements in the cytoplasm and cell membranes. In balance, Vata promotes creativity and flexibility. Out of balance, Vata produces fear and anxiety. Pitta expresses as the body's metabolic system - made up of Fire and Water. It governs digestion, absorption, assimilation, nutrition, metabolism and body temperature. In balance, Pitta promotes understanding and intelligence. Out of balance, Pitta arouses anger, hatred and jealousy. Kapha is the energy that forms the body's structure - bones, muscles, tendons - and provides the "glue" that holds the cells together, formed from Earth and Water. Kapha supplies the water for all bodily parts and systems. It lubricates joints, moisturizes the skin, and maintains immunity. In balance, Kapha is expressed as love, calmness and forgiveness. Out of balance, it leads to attachment, greed and envy. Ayurveda as a Complementary System of Healing The basic difference between Ayurveda and Western allopathic medicine is important to understand. Western allopathic medicine currently tends to focus on symptomatology and disease, and primarily uses drugs and surgery to rid the body of pathogens or diseased tissue. Many lives have been saved by this approach. In fact, surgery is encompassed by Ayurveda. However, drugs, because of their toxicity, often weaken the body. Ayurveda does not focus on disease. Rather, Ayurveda maintains that all life must be supported by energy in balance. When there is minimal stress and the flow of energy within a person is balanced, the body's natural defense systems will be strong and can more easily defend against disease. It must be emphasized that Ayurveda is not a substitute for Western allopathic medicine. There are many instances when the disease process and acute conditions can best be treated with drugs or surgery. Ayurveda can be used in conjunction with Western medicine to make a person stronger and less likely to be afflicted with disease and/or to rebuild the body after being treated with drugs or surgery. We all have times when we don't feel well and recognize that we are out of balance. Sometimes we go to the doctor only to be told there is nothing wrong. What is actually occurring is that this imbalance has not yet become recognizable as a disease. Yet it is serious enough to make us notice our discomfort. We may start to wonder whether it is just our imagination. We may also begin to consider alternative measures and actively seek to create balance in our body, mind and consciousness. Evaluation and Treatment of Imbalances Ayurveda encompasses various techniques for assessing health. The practitioner carefully evaluates key signs and symptoms of illness, especially in relation to the origin and cause of an imbalance. They also consider the patient's suitability for various treatments. The Practitioner arrives at diagnosis through direct questioning, observation and a physical exam, as well as inference. Basic techniques such taking the pulse, observing the tongue, eyes and physical form ; and listening to the tone of the voice are employed during an assessment . Palliative and cleansing measures, when appropriate, can be used to help eliminate an imbalance along with suggestions for eliminating or managing the causes of the imbalance. Recommendations may include the implementation of lifestyle changes; starting and maintaining a suggested diet; and the use of herbs. In some cases, participating in a cleansing program, called panchakarma, is suggested to help the body rid itself of accumulated toxins to gain more benefit from the various suggested measures of treatment . In summary, Ayurveda addresses all aspects of life-the body, mind and spirit . It recognizes that each of us is unique, each responds differently to the many aspects of life, each possesses different strengths and weaknesses . Through insight, understanding and experience Ayurveda presents a vast wealth of information on the relationships between causes and their effects, both immediate and subtle, for each unique individual. Vata , the Energy of Movement General Description Vata provides the essential motion for all bodily processes and is extremely vital for health. On an annual basis, Vata is most prominent in the fall and at the change of seasons, and these are the most important times to be careful of diet and lifestyle. One purpose of lifestyle considerations is stabilize this motion. Routine is very useful in assisting the Vata individual to effectively ground all this moving energy. A person with Vata predominant is blessed with a quick mind, flexibility and creativity. Mentally, they usually grasp concepts quickly but then forget them just as quickly. Alert, restless and very active, Vata people walk, talk and think fast, but are easily fatigued. They tend to have less willpower, confidence, boldness and tolerance for fluctuation than other types and often feel unstable and ungrounded. When unbalanced, Vata types may become fearful, nervous and anxious. In the external world, Vata types tend to earn money quickly and spend it quickly. They are not good planners and as a consequence may suffer economic hardship. Vata types have variable appetite and digestion. They are often attracted to astringent foods like salad and raw vegetables, but their constitution is balanced by warm, cooked foods and sweet, sour and salty tastes. With a tendency to produce little urine, their feces are often hard, dry and small in size and quantity. Vata resides in the colon, as well as the brain, ears, bones, joints, skin and thighs. Vata people are more susceptible to diseases involving the air principle, such as emphysema, pneumonia and arthritis. Other common Vata disorders include flatulence, tics, twitches, aching joints, dry skin and hair, nerve disorders, constipation, and mental confusion. Vata in the body tends to increase with age as is exhibited by the drying and wrinkling of the skin. Since the attributes of Vata are dry, light, cold, rough, subtle, mobile and clear, any of these qualities in excess can cause imbalance. Frequent travel, especially by plane, loud noises, continual stimulation, drugs, sugar and alcohol all derange Vata, as does exposure to cold and cold liquids and foods. Like the wind, Vata types have a hard time becoming and staying grounded. Routine is difficult but essential if Vata is to be lowered and controlled. It is best for Vata types to go to bed by 10 pm as they need more rest than the other types. In general, people with excessive Vata respond most rapidly to warm, moist, slightly oily, heavy foods. Steam baths, humidifiers and moisture in general are helpful. Daily oil massage before bath or shower is also recommended. Dietary Considerations General food guidelines for decreasing Vata include warm, well-cooked, unctuous foods. One should have small meals three or four times a day and may snack as needed while maintaining a two hour gap between each meal. Regularity in meal times is important for Vata. Those with Vata-dominant constitutions do well with one-pot meals such as soups, stews and casseroles. They can use more oil in cooking their foods than the other two doshas and experience better digestion if they limit their intake of raw foods. Well-cooked oats and rice are good for Vata because they are not too drying when cooked with plenty of water. While cooked vegetables are best for Vata, the occasional salad with a good oily or creamy dressing is all right . Nightshades- tomatoes, potatoes, eggplants and peppers-as well as spinach should be avoided if the Vata person has stiff, aching joints or muscles. Sweet, ripe and juicy fruits are good for Vata. The astringent and drying fruits, such as cranberries, pomegranates and raw apples, should be avoided. Fruit should always be eaten by itself on an empty stomach. Many Vata people can satisfy their need for protein by judicious use of dairy and vegetarian products . Legumes are difficult to digest and should be consumed in limited quantity by those trying to pacify Vata. The legumes should be the split type and soaked before cooking. Cooking them with a little oil and spices, such as turmeric, cumin, coriander, ginger, garlic and hing (asafoetida) , will help prevent Vata from being disturbed. All nuts and seeds are good for Vata, but are best used as butters or milks. Ten almonds, soaked in water overnight with skins removed the next morning, are a satisfying early morning food. Sesame oil is warming for Vata, but all oils are good. All dairy products are good for Vata with hard cheese being eaten sparingly. All spices are good, but should not be overused. Since Vata people tend to be prone to addiction, they should avoid sugar, caffeine and tobacco. Intensity itself can be intoxicating to Vata, so one should seek relaxation and meditation to reduce Vata . General guidelines for balancing Vata: * Keep warm . * Eat warm foods and spices . * Avoid cold, frozen or raw foods . * Keep calm . * Keep a regular routine . * Get plenty of rest . * Avoid extreme cold . Pitta , the Energy of Digestion and Metabolism General Description Pitta types have many of the qualities of fire . Fire is hot, penetrating, sharp and agitating. Similarly, Pitta people have warm bodies, penetrating ideas and sharp intelligence. When out of balance, they can become very agitated and short-tempered. The Pitta body type is one of medium height and build, with ruddy or coppery skin. They may have many moles and freckles. Their skin is warm and less wrinkled than Vata skin. Their hair tends to be silky and they often experience premature graying or hair loss. Their eyes are of medium size and the conjunctiva is moist. The nose is sharp and the tip tends to be reddish. Those with Pitta-dominant constitutions have a strong metabolism, good digestion and strong appetites. They like plenty of food and liquids and tend to love hot spices and cold drinks. However, their constitution is balanced by sweet, bitter and astringent tastes. Pitta people's sleep is sound and of medium duration. They produce large quantities of urine and feces, which tend to be yellowish, soft and plentiful. They perspire easily and their hands and feet stay warm. Pitta people have a lower tolerance for sunlight, heat and hard physical work . Mentally, Pitta types are alert and intelligent and have good powers of comprehension. However, they are easily agitated and aggressive and tend toward hate, anger and jealousy when imbalanced. In the external world, Pitta people like to be leaders and planners and seek material prosperity. They like to exhibit their wealth and possessions. Pitta people tend to have diseases involving the fire principle such as fevers, inflammatory diseases and jaundice. Common symptoms include skin rashes, burning sensation, ulceration, fever, inflammations or irritations such as conjunctivitis, colitis or sore throats. Since the attributes of Pitta are oily, hot, light, mobile, dispersing and liquid, an excess of any of these qualities aggravates Pitta. Summer is a time of heat, the Pitta season. Sunburn, poison ivy, prickly heat and short tempers are common. These kinds of Pitta disorders tend to calm down as the weather gets cooler. The diet and lifestyle changes emphasize coolness-cool foods, avoidance of chilies and spices , and cool climates. People with excessive Pitta need to exercise at the coolest part of the day. Dietary Considerations General food guidelines for pacifying Pitta include avoiding sour, salty and pungent foods. Vegetarianism is best for Pitta people and they should refrain from eating meat, eggs, alcohol and salt. To help calm their natural aggressiveness and compulsiveness, it is beneficial to incorporate sweet, cooling and bitter foods and tastes into their diets. Barley, rice, oats and wheat are good grains for Pitta dominant individuals and vegetables should form a substantial part of their diet. Tomatoes, radishes, chilies, garlic and raw onions should all be avoided. In fact, any vegetable that is too sour or hot will aggravate Pitta, but most other vegetables will help to calm it . Daikon radishes are cleansing for the liver when Pitta is in balance but should be avoided otherwise. Salads and raw vegetables are good for Pitta types in the spring and summer as are any sweet fruits. Sour fruits should be avoided with the exception of limes, used sparingly. All legumes except red and yellow lentils are good in small amounts, with black lentils, chickpeas and mung beans being the best. Most nuts and seeds have too much oil and are heating for Pitta. However, coconut is cooling and sunflower and pumpkin seeds are all right occasionally. Small amounts of coconut, olive and sunflower oils are also good for Pitta. Sweet dairy products are good and include milk, unsalted butter, ghee and soft, unsalted cheeses. Yogurt can be used if it is blended with spices, a little sweetener and water. In fact, Pitta people can use a sweetener better than the other two doshas because it relieves Pitta. However, they should avoid hot spices, using cardamom, cinnamon, coriander, fennel and turmeric predominantly, with small amounts of cumin and black pepper. Coffee, alcohol and tobacco should be completely avoided for a Pitta person. Black tea may also be used occasionally with a little milk and a pinch of cardamom. General guidelines for balancing Pitta : * Avoid excessive heat . * Eat cooling, non-spicy foods . * Avoid excessive oil . * Limit salt intake . * Exercise during the cooler part of the day . * Avoid excessive steam . Kapha, the Energy of Lubrication General Description Kapha types are blessed with strength, endurance and stamina. In balance, they tend to have sweet, loving dispositions and be stable and grounded. Their skin is oily and smooth. Physically, Kapha people may gain weight easily and have a slow metabolism. They tend to shun exercise. They have thick skin and their bodies and muscles are well developed. Their eyes are large and attractive with thick, long lashes and brows. Kapha people evacuate slowly and feces tend to be soft, pale and oily. Perspiration is moderate. Sleep is deep and prolonged. Kapha types are attracted to sweet, salty and oily foods, but their constitutions are most balanced by bitter, astringent and pungent tastes. Psychologically, Kapha people tend to be calm, tolerant and forgiving. However, they may become lethargic. While they may be slow to comprehend, their long term memory is excellent. When out of balance, Kaphas tend to experience greed, envy, attachment and possessiveness. In the external world, Kapha tendencies toward groundedness, stability and attachment help them to earn and hold onto money. They are more likely to have diseases connected to the water principle such as flu, sinus congestion, and other diseases involving mucous. Sluggishness, excess weight, diabetes, water retention, and headaches are also common. Kapha can become more aggravated as the moon gets full because there is a tendency for water retention at that time. Winter is the time of greatest Kapha accumulation and following the Kapha-balancing dietary and lifestyle changes are most important during that season. Dietary Considerations Dietary guidelines for Kapha people stress bitter, astringent and pungent tastes. They actually need foods that will invigorate their minds while limiting their overall consumption of food. They should avoid dairy products and fats of any kind, especially fried or greasy foods and bodies . Those with Kapha dominant constitutions need less grain than Pitta or Vata constitutions with buckwheat and millet (more heating) being optimal grains for them followed by barley, rice and corn. Roasted or dry cooked grains are best. All vegetables are good for Kapha but one should emphasize leafy greens and vegetables grown above ground more than root vegetables while avoiding very sweet, sour or juicy vegetables. Generally Kapha people can eat raw vegetables although steamed or stir-fried are easier to digest. Very sweet or sour fruits should be avoided with the more astringent and drying fruits being preferable such as apples, apricots, cranberries, mangoes, peaches and pears. As their bodies do not require large amounts of protein, Kapha people should not overeat legumes although these are better for them than meat because of the lack of fat. Black beans, mung beans, pinto beans and red lentils are best for Kapha types. The heavy qualities of nuts and seeds aggravate Kapha as does the oil in them. Occasional sunflower and pumpkin seeds are all right. Almond, corn, safflower or sunflower oils can be used in small amounts as well. The same holds true for dairy products : in general, Kapha people should avoid the heavy, cooling, sweet qualities of dairy. A little ghee for cooking and some consumption of goat's milk is good for Kapha types. Since Kapha people should avoid sweets, the only sweetener they should use is raw honey, which is heating. However, they can use all spices, except salt, with ginger and garlic being best for them. A person whose dominant dosha is Kapha and who has very little influence from the other two doshas can benefit from the occasional use of stimulants such as coffee and tea. General guidelines for balancing Kapha : * Get plenty of exercise. * Vary your routine. * Avoid heavy foods. Eat light, dry food. * Avoid fatty, oily foods. * Avoid iced food or drinks. * Avoid dairy. * Keep active. * No daytime naps. Types of Ayurvedic Treatments The treatments in Ayurveda are basically two types, "Shodhanam" and "Shamanam". Shodhanam is all about removal of impurities, while Shamanam involves applying of medicine on the infected parts and thereby curing the illness. The Shodhanam Therapy includes five types of procedures. They are Vamana (forced vomiting), Virechana (forced purging), Basti (medicated enema), Nasya (nasal administration of substances) and Raktamoksha (blood letting). Panchakarma belongs to this division. In Shamana method of treatment, tablets like Kasthuryadi and Vilvadi (curative tablets), Arishtas (liquid medicines), Lehyas (medicine in solid form) are given to the patients after complete check up. Pizhichil (a form of massage), Navarakizhi (massage with 'Navara' rice, milk etc.), Dhara (Continuous downpour of water over the body) are all part of the Shamanam treatment . Bhagavan Sri Krishna says : "O Uddhava, in a dangerous situation an ordinary person cries, becomes fearful and laments, although such useless emotions do not change the situation. But activities offered to Me without personal motivation, even if they are externally useless, amount to the actual process. " Om Namo Bhagavate Vasudevaya !!!

Some ask me whether religious functions, puja, etc, are not "mere" rituals. Atmic awareness is an inward experience. As for rituals they are outward actions. The question is how rituals will help in experiencing the Self. Rituals are indeed not necessary for one who has realised the Self. But we must put the question to ourselves whether we have truly realised It, whether we are mature enough for realisation, whether we have become inwardly pure. Were we honest we would admit that we are far from having become mature for awareness of the Self. By taking many births, by performing many works and by the vasana of previous lives, we have concealed the bliss of knowing the Self. By conducting good rites, and by associating ourselves with noble objects, we have to banish the evil habits sticking to us from our past lives. Then there will be an end to karma itself and we will embark on Atmic inquiry. Until then we have to perform what are called "mere" rituals. The proper thing for ordinary people is to conduct all the rites mentioned in the sastras. The benefits obtained from them may be seen in practice. When a person takes care to go through the rites strictly in the manner prescribed in the canonical texts, he will gain one-pointedness of mind. This should be of immense help to him in contemplating the Self later. And the desire to follow the sastras in all aspects of life will mean that he will be brought under a certain discipline. When we conduct rites according to the sastras our determination and will power will be strengthened. Since we subordinate our views to the injunctions of the scriptures, we will cultivate the qualities of humility and simplicity. So what do we gain by performing "mere" rituals? We will acquire one-pointedness of mind, discipline, non-attachment, will power, humility. On the whole it will help us to live a moral life. Without moral conduct there can never be Atmic inquiry and Atmic experience. The Buddha did not prescribe any Vedic rites. But he too laid stress on morality and discipline. The Pancasila that Nehru often spoke about is of the utmost importance to the Buddhists. The Buddha points to the value of morality without the performance of Vedic rites. What about the Purvamimamsakas? They believe that Vedic rites are of the utmost importance and that is no need to worry about God. In our sanatana dharma, however, there is a weaving together of rites, the good conduct and discipline arising out of them, devotion to Isvara and finally knowledge of the Self. Morality does not arise by itself. If you want milk you must keep a cow. If you keep a cow you will get not only milk but also cow dung. Then there will come up a haystack. When you keep the cow called karma you will not only derive not only morality and good conduct from it but also something that you feel is not wanted, that is cow dung. When you keep a cow must keep the place free from cow dung - that is a part of commonsense or wisdom. It is in this manner that you must obtain the real benefits from religious rites. If rituals are not necessary for true Atmic knowledge, even the murti called Isvara is not necessary for the same. But we can dispense with rituals and Isvara only when we reach a high plane of knowledge. At first Isvara is very much necessary for our inward journey and there are so many reasons for it. I will tell you one. We need an entity that exemplifies all that is good. Have we not for ages together thought of Isvara as such a one, one who represents all virtues and all auspicious qualities. When we mention the word "Isvara" we at once think of him as one without any evil. If anything or anyone combines beauty, compassion, power and enlightenment to the full it must be Isvara. It is a psychological principle that we become that which we keep thinking of. By meditating on Isvara's manifold auspicious qualities our own undesirable qualities will give place to good ones. There are many benefits that flow from rituals, puja, etc. One of them is that they help to make us good. They are also of value in taking us to the path of workless yoga and the inward quest. kamakoti.org

Daily morning wash your eyes with Thulasi (Basil) water

"Brahmacharya or spotless chastity is the best of all penances; a celibate of such spotless chastity is not a human being, but a god indeed... To the celibate who conserves the semen with great efforts, what is there unattainable in this world ? By the power of the composure of the semen, one will become just like Myself." - Sri Sankaracharya

There is no theory to be internalized and applied in this psychology. Ancient practices spontaneously induce what each person needs as the individual and the universal coincide. The work proceeds through intellectual knowledge of the playing field ( jnana yoga), emotional devotion to the ideal (bhakti yoga) and right action that includes both feeling and knowledge (karma yoga). With ongoing purification we approach wisdom. The Bhagavad-Gita is a message addressed to each and every human individual to help him or her to solve the vexing problem of overcoming the present and progressing towards a bright future. Within its eighteen chapters is revealed a human drama. This is the experience of everyone in this world, the drama of the ascent of man from a state of utter dejection, sorrow and total breakdown and hopelessness to a state of perfect understanding, clarity, renewed strength and triumph. May the wisdom of loving consciousness ever guide us on our journey. What makes the Holy Gita a practical psychology of transformation is that it offers us the tools to connect with our deepest intangible essence, and we must learn to participate in the battle of life with right knowledge.

The Holy Gita is the essence of the Vedas, Upanishads. It is a universal scripture applicable to people of all temperaments and for all times. It is a book with sublime thoughts and practical instructions on Yoga, Devotion, Vedanta and Action. It is profound in thought and sublime in heights of vision. It brings peace and solace to souls that are afflicted by the three fires of mortal existence, namely, afflictions caused by one's own body (disease etc), those caused by beings around one ( e.g. wild animals, snakes etc.), and those caused by the gods (natural disasters, earth-quakes, floods etc).

The Bhagavad-Gita can be experienced as a powerful catalyst for transformation. Bhagavad-Gita means song of the Spirit, song of the Lord. The Holy Gita has become a secret driving force behind the unfoldment of one's life. In the days of doubt this divine book will support all spiritual searches. This divine book will contribute to self reflection, finer feeling and deepen one's inner process. Then life in the world can become a real education—dynamic, full and joyful—no matter what the circumstance. May the wisdom of loving consciousness ever guide us on our journey? What makes the Holy Gita a practical psychology of transformation is that it offers us the tools to connect with our deepest intangible essence and we must learn to participate in the battle of life with right knowledge?. It shows us the path to handle the situation with equipoise mind irrespective of what comes our way and reminds us time and again, that what the right action is.

Arjuna got mentally depressed when he saw his relatives with whom he has to fight.( Mental health has become a major international public health concern now). To motivate him the Bhagavad-Gita is preached in the battle field Kurukshetra by Lord Krishna to Arjuna as counseling to do his duty while multitudes of men stood by waiting. It has got all the management tactics to achieve the mental equilibrium and to overcome any crisis situation.

In the storm of life we struggle through myriads of stimuli of pressure, stress, and muti-problems that seek for a solution and answer. We are so suppressed by the routine of this every life style that most of us seem helpless. However, if we look closely to ancient techniques we shall discover the magnificent way to understand and realize the ones around us and mostly ourselves. If only we could stop for a moment and allow this to happen. May all beings be happy (Loka Samastha Sukhino Bhavanthu)

Medical studies continue to show regular meditation working magic in reducing blood pressure and stress-related illnesses, including heart disease. Brain images show that regular meditation helps calm the most active sensory-assaulted parts of the brain. The ancient Hindu sage Patanjali who had mastered the secrets of the human mind has written a book "Yogasutra".In this book we can see how super powers can be achieved by meditation. It has both cosmic relevance and cosmic resonance. In spite of its universal appeal, for most people total control of mind remains an elusive goal and daunting task. From time immemorial, there have been many attempts throughout the world to unlock the mysteries of the mind and to achieve total control over it through a variety of techniques. One of the most powerful of these techniques is meditation. Many spiritual leaders, sages, saints, and holy people such asSri. Buddha, Sri Ramakrishna, Madam Sarada Devi, and Swami Vivekananda have practiced this. One of the ways to control physiological reactions to psychological stimuli is meditation, Yoga,

Excellant and divine article. Srimad Bhagavatham written 5000 years back contains all sasthras. Medical studies continue to show regular meditation working magic in reducing blood pressure and stress-related illnesses, including heart disease. Brain images show that regular meditation helps calm the most active sensory-assaulted parts of the brain. The ancient Hindu sage Patanjali who had mastered the secrets of the human mind has written a book "Yogasutra".In this book we can see how super powers can be achieved by meditation. It has both cosmic relevance and cosmic resonance. In spite of its universal appeal, for most people total control of mind remains an elusive goal and daunting task. From time immemorial, there have been many attempts throughout the world to unlock the mysteries of the mind and to achieve total control over it through a variety of techniques. One of the most powerful of these techniques is meditation. Many spiritual leaders, sages, saints, and holy people such asSri. Buddha, Sri Ramakrishna, Madam Sarada Devi, and Swami Vivekananda have practiced this. One of the ways to control physiological reactions to psychological stimuli is meditation, Yoga,

Yoga which is one of the greatest Indian contribution to the world has got vast potential in all fields. In Tihar jail India Yoga is experimented among the inmates and found successful. Their criminal mentality is changed.

Yoga will reduce tension